Exegetical and Hermeneutical Commentary of Matthew 15:10

And he called the multitude, and said unto them, Hear, and understand:

10. he called the multitude ] The moment our Lord turns to the people, His teaching is by parables.

This appeal to the multitude as worthier than the Pharisees to receive the divine truths is significant of the popular character of the Kingdom of heaven.

Fuente: The Cambridge Bible for Schools and Colleges

Fuente: Albert Barnes’ Notes on the Bible

Verse 10. Hear and understand] A most important command. Hear – make it a point of conscience to attend to the ministry of the word. Understand – be not satisfied with attending places of public worship merely; see that the teaching be of God, and that you lay it to heart.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Mark hath the same, Mar 7:15. Our Saviour turns off his discourse from the Pharisees and scribes, who he saw were indocible, to the multitude, in whom he discerned a more teachable temper: he useth the preface,

Hear, and understand, as well knowing how they had been taught, and what an advantage error in possession hath. That which he tells them, and that before the scribes and Pharisees, (as will appear by the following verses), was, that that which goeth into a man doth not defile him, but that which cometh out of him. He speaketh not of a Levitical pollution, for so he that did eat of an unclean thing might by it be defiled; but even in such an eating it was not the flesh of the unclean bird or beast that defiled the man, but his sinful lusting after it, and eating it in disobedience to the command of God.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. And he called the multitude, andsaid unto themThe foregoing dialogue, though in the people’shearing, was between Jesus and the pharisaic cavillers, whose objectwas to disparage Him with the people. But Jesus, having put themdown, turns to the multitude, who at this time were prepared to drinkin everything He said, and with admirable plainness, strength, andbrevity, lays down the great principle of real pollution, by which aworld of bondage and uneasiness of conscience would be dissipated ina moment, and the sense of sin be reserved for deviations from theholy and eternal law of God.

Hear and understand:

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And he called the multitude,…. Having silenced the Scribes and Pharisees, and judging it not worth his while to say any more to men so obstinate and perverse; who were not open to conviction, nor would attend to any argument or reason, though ever so clear and strong, against their darling notions; he leaves them, as both disliking them, and despairing of them, and calls to the common people; who, through their great veneration for these men, upon their coming withdrew, and stood at a distance; nor indeed would they admit them very near unto them, lest they should be polluted by them: Christ, I say, calls to these to come nearer to him, hoping better of them, and knowing that they were more tractable, and teachable; and that there were some among them, that were to be brought off of their former principles and prejudices, to embrace him, and the truths delivered by him:

and said unto them, hear and understand; this he said, partly, by way of reflection upon the learned Scribes and Pharisees, who, with all their learning, could not hear him so as to understand him; and partly to excite the attention of the multitude to what he had to say; as also to show, that barely to hear with the outward hearing of the ear, will be of no service, unless what is heard is understood; and that the way to understand, is to hear.

Fuente: John Gill’s Exposition of the Entire Bible

What Defileth a Man.

10 And he called the multitude, and said unto them, Hear, and understand: 11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20 These are the things which defile a man: but to eat with unwashen hands defileth not a man.

Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe,

I. The solemn introduction to this discourse (v. 10); He called the multitude. They were withdrawn while Christ discoursed with the scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the scribes and Pharisees, and then turned them off, invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said, Hear and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great attention of mind and clearness of understanding to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding is commonly bribed and biassed by prejudice.

II. The truth itself laid down (v. 11), in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising.

1. Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom. xiv. 17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit. i. 15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when he was bid to kill and eat, had remembered this word, he would not have said, Not so, Lord,Act 10:13-15; Act 10:28.

2. But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that the mouth causeth the flesh to sin, Eccl. v. 6. Christ, in a former discourse, had laid a great stress upon our words (Mat 12:36; Mat 12:37); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others.

III. The offence that was taken at this truth and the account brought to Christ of that offence (v. 12); “The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so, at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee?”

1. It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ’s doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it.

2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken.

Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ.

IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them.

1. The rooting out of them and their traditions (v. 13); Every plant which my heavenly Father hath not planted, shall be rooted up. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution, were plants not of God’s planting. The rules of their profession were no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God’s planting, Isa. xli. 19. But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God’s permitting, is not of his planting; he sows nothing but good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father’s plants that we find in our Father’s garden. Believe not every spirit, but try the spirits; see Jer 19:5; Jer 23:31; Jer 23:32. (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting. By their fruit you shall know them. (3.) Those plants that are not of God’s planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Acts v. 38. What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up.

2. The ruin of them; and their followers, who had their persons and principles in admiration, v. 14. Where,

(1.) Christ bids his disciples let them alone. “Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God (1 Thess. ii. 15), and will be pleased with nothing less than absolute dominion over your consciences. They are joined to idols, as Ephraim (Hos. iv. 17), the idols of their own fancy; let them alone, let them be filthy still,” Rev. xxii. 11. The case of those sinners is sad indeed, whom Christ orders his ministers to let alone.

(2.) He gives them two reasons for it. Let them alone; for,

[1.] They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Prov. xxvi. 12. They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing (John ix. 40); Are we blind also? They were confident that they themselves were guides of the blind (Rom 2:19; Rom 2:20), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; “Therefore let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them.” How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and willingly walk after the commandment, Hos. v. 11. Now the prophecy was fulfilled, Isa 29:10; Isa 29:14. And it is easy to imagine what will be in the end hereof, when the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer. v. 31.

[2.] They are posting to destruction, and will shortly be plunged into it; Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drowned in eternal destruction and perdition. The blind leaders and the blind followers will perish together. We find (Rev. xxii. 15), that hell is the portion of those that make a lie, and of those that love it when it is made. The deceived and the deceiver are obnoxious to the judgment of God, Job xii. 16. Note, First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves. If both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it; see Jer 14:15; Jer 14:16. The prophets shall be consumed first, and then the people to whom they prophesy,Jer 20:6; Jer 27:15; Jer 27:16. Secondly, The sin and ruin of the deceivers will be no security to those that are deceived by them. Though the leaders of this people cause them to err, yet they that are led of them are destroyed (Isa. ix. 16), because they shut their eyes against the light which would have rectified their mistake. Seneca, complaining of most people’s being led by common opinion and practice (Unusquisque mavult credere quam judicare–Things are taken upon trust, and never examined), concludes, Indeista tanta coacervatio aliorum super alios ruentium–Hence crowds fall upon crowds, in vast confusion. De Vit Beat. The falling of both together will aggravate the fall of both; for they that have thus mutually increased each other’s sin, will mutually exasperate each other’s ruin.

V. Instruction given to the disciples concerning the truth Christ had laid down, v. 10. Though Christ rejects the wilfully ignorant who care not to be taught, he can have compassion on the ignorant who are willing to learn, Heb. v. 2. If the Pharisees, who made void the law, be offended, let them be offended: but this great peace have they who love the law, that nothing shall offend them, but, some way or other, the offence shall be taken off, Ps. cxix. 165.

Here is, 1. Their desire to be better instructed in this matter (v. 15); in this request as in many others, Peter was their speaker; the rest, it is probable, putting him on to speak, or intimating their concurrence; Declare unto us this parable. What Christ said was plain, but, because it agreed not with the notions they had imbibed, though they would not contradict it, yet they call it a parable, and cannot understand it. Note, (1.) Weak understandings are apt to turn plain truths into parables, and to seek for a knot in a bulrush. The disciples often did so, as John xvi. 17. Even the grasshopper is a burthen to a weak stomach, and babes in understanding cannot bear and digest strong meat. (2.) Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind will seek for instruction. The Pharisees were offended, but kept it to themselves; hating to be reformed, they hated to be informed; but the disciples, though offended, sought for satisfaction, imputing the offence, not to the doctrine delivered, but to the shallowness of their own capacity.

2. The reproof Christ gave them for their weakness and ignorance (v. 16); Are ye also yet without understanding? As many as Christ loves and teaches, he thus rebukes. Note, They are very ignorant indeed, who understand not that moral pollutions are abundantly worse and more dangerous than ceremonial ones. Two things aggravate their dulness and darkness.

(1.) That they were the disciples of Christ; “Are ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?” Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. “No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah’s kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?”

(2.) That they had been a great while Christ’s scholars; “Are ye yet so, after ye have been so long under my teaching?” Had they been but of yesterday in Christ’s school, it had been another matter, but to have been for so many months Christ’s constant hearers, and yet to be without understanding, was a great reproach to them. Note, Christ expects from us some proportion of knowledge, and grace, and wisdom, according to the time and means we have had. See Joh 14:9; Heb 5:12; 2Ti 3:7; 2Ti 3:8.

3. The explication Christ gave them of this doctrine of pollutions. Though he chid them for their dulness, he did not cast them off, but pitied them, and taught them, as Luke xxiv. 25-27. He here shows us,

(1.) What little danger we are in of pollution from that which entereth in at the mouth, v. 17. An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it; it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment. So fearfully and wonderfully are we made and preserved, and our souls held in life. The expulsive faculty is as necessary in the body as any other, for the discharge of that which is superfluous, or noxious; so happily is nature enabled to help itself, and shift for its own good: by this means nothing defiles; if we eat with unwashen hands, and so any thing unclean mix with our food, nature will separate it, and cast it out, and it will be no defilement to us. It may be a piece of cleanliness, but it is not point of conscience, to wash before meat; and we go upon a great mistake if we place religion in it. It is not the practice itself, but the opinion it is built upon, that Christ condemns, as if meat commended us to God (1 Cor. viii. 8); whereas Christianity stands not in such observances.

(2.) What great danger we are in of pollution from that which proceeds out of the mouth (v. 18), out of the abundance of the heart: compare ch. xii. 34. There is no defilement in the products of God’s bounty; the defilement arises from the products of out corruption. Now here we have,

[1.] The corrupt fountain of that which proceeds out of the mouth; it comes from the heart; that is the spring and source of all sin, Jer. viii. 7. It is the heart that is so desperately wicked (Jer. xvii. 9); for there is no sin in a word or deed, which was not first in the heart. There is the root of bitterness, which bears gall and wormwood. It is the inward part of a sinner, that is very wickedness, Ps. v. 9. All evil speakings come forth from the heart, and are defiling; from the corrupt heart comes the corrupt communication.

[2.] Some of the corrupt streams which flow from this fountain, specified; though they do not all come out of the mouth, yet they all come out of the man, and are the fruits of that wickedness which is in the heart, and is wrought there, Ps. lviii. 2.

First, Evil thoughts, sins against all the commandments. Therefore David puts vain thoughts in opposition to the whole law, Ps. cxix. 113. These are the first-born of the corrupt nature, the beginning of its strength, and do most resemble it. These, as the son and heir, abide in the house, and lodge within us. There is a great deal of sin that begins and ends in the heart, and goes no further. Carnal fancies and imaginations are evil thoughts, wickedness in the contrivance (Dialogismoi poneroi), wicked plots, purposes, and devices of mischief to others, Mic. ii. 1.

Secondly, Murders, sins against the sixth commandment; these come from a malice in the heart against our brother’s life, or a contempt of it. Hence he that hates his brother, is said to be a murderer; he is so at God’s bar, 1 John iii. 15. War is in the heart,Psa 4:21; Jas 4:1.

Thirdly, Adulteries and fornications, sins against the seventh commandment; these come from the wanton, unclean, carnal heart; and the lust that reigns there, is conceived there, and brings forth these sins, James i. 15. There is adultery in the heart first, and then in the act, ch. v. 28.

Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs, rapines, and all injurious contracts; the fountain of all these is in the heart, that is it that is exercised in these covetous practices (2 Pet. ii. 14), that is set upon riches, Ps. lxii. 10. Achan coveted, and then took,Jos 7:20; Jos 7:21.

Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God requires in the inward parts, reigned as they ought, there would be no false witness bearing, Psa 64:6; Jer 9:8.

Sixthly, Blasphemies, speaking evil of God, against the third commandment; speaking evil of our neighbour, against the ninth commandment; these come from a contempt and disesteem of both in the heart; thence the blasphemy against the Holy Ghost proceeds (Mat 12:31; Mat 12:32); these are the overflowing of the gall within.

Now these are the things which defile a man, v. 20. Note, Sin is defiling to the soul, renders it unlovely and abominable in the eyes of a pure and holy God; unfit for communion with him, and for the enjoyment of him in the new Jerusalem, into which nothing shall enter that defileth or worketh iniquity. The mind and conscience are defiled by sin, and that makes every thing else so, Tit. i. 15. This defilement by sin was signified by the ceremonial pollutions which the Jewish doctors added to, but understood not. See Heb 9:13; Heb 9:14; 1Jn 1:7.

These therefore are the things we must carefully avoid, and all approaches toward them, and not lay stress upon the washing of the hands. Christ doth not yet repeal the law of the distinction of meats (that was not done till Acts x.), but the tradition of the elders, which was tacked to that law; and therefore he concludes, To eat with unwashen hands (which was the matter now in question), this defileth not a man. If he wash, he is not the better before God; if he wash not, he is not the worse.

Fuente: Matthew Henry’s Whole Bible Commentary

Mat 15:10

. And having called the multitudes to him. Here Christ turns (404) to those who are ready to receive instruction, and explains more fully the truth at which he had formerly glanced, that the kingdom of God does not consist in meat and drink, as Paul also teaches us, (Rom 14:17😉 for, since outward things are by nature pure, the use of them is free and pure, and uncleanness is not contracted from the good creatures of God. It is therefore a general statement, that pollution does not come from without into a man, but that the fountain is concealed within him. Now when he says that all the evil actions which any man performs come out of the mouth of man, he employs a synecdoche; (405) for he says so by way of allusion to the subject in hand, and conveys this instruction, that we do not draw uncleanness into our mouth along with meat and drink, but that every kind of defilement proceeds from ourselves.

Knowest thou that the Pharisees were offended? As the scribes were presumptuous and rebellious, Christ did not take great pains to pacify them, but satisfied himself with repelling their hypocrisy and pride. The offense which they had formerly taken up was doubled, when they perceived that—not through oversight, but seemingly on purpose—Christ despised their washings as trifles. Now when Christ did not hesitate to inflame still more, by keen provocation, wicked and malicious persons, let us learn from his example, that we ought not to be exceedingly solicitous to please every one by what we say and do. His disciples, however—as is usually the case with ignorant and unlearned people—no sooner perceive the result to be unfavorable, than they conclude that Christ’s reply had been unseasonable and improper. (406) For the object of their advice was, to persuade Christ to soothe the rage of the Pharisees by softening the harsh expression which he had employed. (407)

It almost always happens with weak persons, that they form an unfavorable judgment about a doctrine, as soon as they find that it is regarded with doubt or meets with opposition. And certainly it were to be wished, that it should give no offense, but receive the calm approbation of all; but, as the minds of many are blinded, and even their hearts are kindled into rage, by Satan, and as many souls are held under the benumbing influence of brutal stupidity, it is impossible that all should relish the true doctrine of salvation. Above all, we ought not to be surprised to behold the rage of those who inwardly nourish the venom of malice and obstinacy. Yet we ought to take care that, so far as may be in our power, our manner of teaching shall give no offense; but it would be the height of madness to think of exercising greater moderation than we have been taught to do by our heavenly Master. We see how his discourse was made an occasion of offense by wicked and obstinate men; and we see at the same time, how that kind of offense which arose from malignity was treated by him with contempt.

(404) “ Christ laissant la ces orgueilleux, se retourne vers les dociles;” — “Christ, leaving there these proud men, turns towards the teachable.”

(405) “ Au reste, quand il dit que les maux qu’un chacun fait procedent de la bouche, c’est autant comme s’il disoit qu’ils procedent de la personne mesme; et c’est une figure et maniere de parler qu’on appelle Synecdoche, quand on prend une partie pour le tout;” — “besides, when he says that the evils which any man does proceed out of the mouth, it is as much as if he said that they proceed from the person himself; and it is a figure and way of speaking that is called Synecdoche, when a part is taken for the whole.”

(406) “ Voyans que le propos n’avoit pas este bien prins, il leur semble avis que Christ a respondu peu autrement qu’il ne faloit;” — “perceiving that the discourse was not well taken, they conclude that Christ had replied somewhat differently from what he ought to have done.”

(407) “ En redressant ce qu’il avoit dit un peu trop asprement, comme il leur sembloit;” — “by correcting what he had said a little too harshly, as they imagined.”

Fuente: Calvin’s Complete Commentary

(10) He called the multitude, and said unto them.The act was more startling and suggestive than appears on the surface. He did not appeal to the authority of great names or of a higher tribunal. He removed the case, as it were, to another court, which His opponents did not recognise, and turned from the disputes and traditions of the schools to the unperverted conscience of the common people.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. Called the multitude The Pharisees, who had come all the way from Jerusalem to open the debate in such fierce style, now sink into the background, and the Lord turns to the people.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And he called to him the crowd, and said to them, “Hear, and understand.” ’

Jesus first calls the crowd, who have been aware of His spat with the Pharisees and Scribes, but who had probably been standing back out of respect for them. After all these were the great Teachers of the Law. And He calls them to come and listen to what He now has to say. He stresses to them the necessity for deep thought. They are to listen, and make sure that they understand. It is as important as that. For if they do not they will continue with their old superstitions.

Fuente: Commentary Series on the Bible by Peter Pett

Christ appeals to the people:

v. 10. And He called the multitude and said unto them, Hear and understand:

v. 11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

Publicly had He been attacked by the Pharisees, publicly He defended Himself. There is a definite connection of this parabolic saying with the matter in dispute. This they should note carefully and try to understand. His reference is to moral defilement, to uncleanness of the soul. His distinction is that physical cleanness or uncleanness does not affect the heart, but that moral pollution will stain both heart and character. “This fine and pleasing contrast, ‘going in’ and ‘coming out. ‘ is attractive. As though He would say: Why, what do they bother themselves with eating and drinking, or with that which enters into the mouth? Let them rather pay attention to that which goes out of the mouth. This we ought to watch. What goes into the mouth, that does not defile; but what goes out of the mouth, that defiles. Oh, those are detestable hypocrites, that are careful not to be defiled by those things that go into the mouth (which are God’s creature); why do they not rather watch this which comes out of the mouth, which are works of the devil?”

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 15:10 . , , , , Euth. Zigabenus. During the discussion the had been standing in the background; He invites them to come near.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

“And he called the multitude, and said unto them, Hear, and understand: (11) Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. (12) Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? (13) But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. (14) Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. (15) Then answered Peter and said unto him, Declare unto us this parable. (16) And Jesus said, Are ye also yet without understanding? (17) Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? (18) But those things which proceed out of the mouth come forth from the heart; and they defile the man. (19) For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: (20) These are the things which defile a man: but to eat with unwashen hands defileth not a man.”

I pass over the whole of this passage as being in itself too plain to need a Comment. But I beg to call the Reader’s attention to that one verse in the middle of it. Every plant (saith Jesus), which my heavenly Father hath not planted shall be rooted up. Than which nothing can more decidedly shew, the everlasting and unchanging love of Jesus to his people, planted by sovereign grace, made one in Christ, and receiving the distinguishing tokens of his love: it is impossible they who are thus planted by the Lord, can fall. But on the other hand everyone which is not of this stock, is sure to fall. Oh! the blessedness of distinguishing grace. Lord! sweetly give grace to the improvement of thy people, that we may know where we are, and to whom we belong. And avert from thy redeemed, false teachers and false guides: that we may not be in danger of being led by the blind, and both fall into condemnation.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

10 And he called the multitude, and said unto them, Hear, and understand:

Ver. 10. And he called the multitude ] The Pharisees, those deaf adders, since they would not be charmed, Christ will lose no more sweet words upon them; but turns them up as desperate, with this inscription on their foreheads: Noluerunt incantari; I would have healed these hypocrites, but they would not be healed. Yea, “When I would have healed Ephraim, then” (to cross me) “their iniquity was discovered,” as the leprosy in their foreheads,Hos 7:1Hos 7:1 . And from such uncounselable and incorrigible hearers, if a minister depart, he doth but his duty; the desertion is on their part, and not on his. “The manifestation of the Spirit is given to every man to profit withal,”1Co 12:71Co 12:7 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10. ] . Euthym [140]

[140] Euthymius Zigabenus, 1116

Fuente: Henry Alford’s Greek Testament

Mat 15:10-11 . Appeal to the people : a mortal offence to the Pharisees and scribes, but made inevitable by publicity of attack, the multitude being in the background and overhearing all. : abrupt, laconic address; a fearless, resolute tone audible.

Fuente: The Expositors Greek Testament by Robertson

called = called to [Him].

the multitude. See note on “scribes”, Mat 15:1.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] . Euthym[140]

[140] Euthymius Zigabenus, 1116

Fuente: The Greek Testament

Mat 15:10. And he called the multitude, and said unto them, Hear, and understand: Not that which goeth into the mouth defileth a man, but that which cometh out of the mouth, this defileth a man.

True religion does not consist in meats and drinks, in feasting or in fasting.

It is not that which goes into us, but that which comes out or us, which is the main matter.

Mat 15:12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

They thought a very great deal of the opinion of the Pharisees; and they were greatly concerned because their Master had offended them. These Pharisees set themselves up as the judges of everything that was correct and proper in religion; yet Christ offended them by his plain speaking.

Mat 15:13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.

The truth is often intended to be a rooter up. I have no doubt that our Lord said many things which had no other intention than the discovery of these deceitful men to themselves and others, that their baneful influence might be destroyed. Our Saviour was a true iconoclast, a great image-smasher; and these men, who were the chief icons or images of the day, had to be broken down. He therefore put the truth in the very form that would offend them.

Mat 15:14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

Our Lord did not soften or tone down his previous language, but he revealed the true character of the false guides by whom so many were deluded.

Mat 15:15. Then answered Peter and said unto him, Declare unto us this parable.

We do not understand it; what is its meaning?

Mat 15:16-17. And Jesus said, Are ye also yet without understanding? Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?

And so there is an end of it.

Mat 15:18. But those things which proceed out of the mouth come forth from the heart; and they defile the man.

The main matter to be considered is the heart, not the mouth, and other parts of the body. Note how our Lord, by this great truth, puts the axe to much that looks very fair stood good, and cuts it down as worthless. If we serve God with the heart, there is the core of true religion; but if not, we may have as many ceremonial washings as there are hours in the day and days in the year, and we may be careful to avoid this article, of diet and to feed on that, to wear this garment and not to wear that, and to observe this day and not that; but all this outward religion will be of no avail whatever, if our heart is not savingly affected by the grace of God.

Mat 15:19-21. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:Tthese are the things which defile a man: but to eat with unwashen hands defileth not a man. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

He did not like the Pharisees well enough to stay among them. His own word concerning them was, Let them alone; and he did very severely let them alone: Jesus went thence, and departed into the coasts of Tyre and Sidon. He must not go into Tyre and Sidon, for his commission for the present was confined to Palestine, the chosen land. Do not regret this, dear friends. To have extended our Saviours work over a greater area, would not have been really to increase it; and it was very important that, during the very short active lifetime of our Saviour, a little more than three years, he should confine his operations to a comparatively small district, so as to produce a permanent result there which would afterwards radiate over the whole world. So our Saviour, who knew what was best for men, confined himself within a very narrow sphere; and, my brethren and sisters, I am not sure that we are always wise when we want a great sphere. I have myself sometimes envied the man with about five hundred people to watch over, who could see them all, know them all, and enter into sympathy with them all, and so could do his work well. But, with so large a number as I have under my charge, what can one man do? And you, my brethren may increase the quantity of your acreage, and yet grow no larger crops. You may think that you will succeed better on a wider scale; but if you do not do so well in the greater field, it might have been wiser to narrow your boundaries rather than to widen them. However, if our Lord might not go into Tyre and Sidon, he went as near to them as he could: Jesus departed into the coasts of Tyre and Sidon. And if you, dear friends, think there is a limit to your sphere of usefulness, always go as near as ever you can to the limit; go up to the coasts of Tyre and Sidon.

Mat 15:22. And, behold,

For it is a great wonder that such a person should have come to Jesus: And, behold,

Mat 15:22-23. A woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word.

This was another marvel, a silent Saviour, silent when it would have been so natural for him to speak a kind and gracious word: He answered her not a word.

Mat 15:23. And his disciples came and besought him, saying, Send her away; for she crieth after us.

She crieth after us, and it is very important that we should not be troubled. We disciples are apt to think so, especially if we get a little lifted up, and come to be apostles: Send her away; for she crieth after us. She knew better than to cry after the disciples, it was the Master whose help she wanted. Some sinners are a great nuisance, they make so much noise in seeking Christ; and what a mercy it is that they do so! Oh, to have such troublesome people about us all day long, and all night long, too! It would be worth while to be vexed in this style. But the disciples said to Jesus, Send her away; for she crieth after us.

Mat 15:24. But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Therefore, I cannot attend to her.

Mat 15:25-26. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet-

It is not comely, it is not fit,

Mat 15:26. To take the childrens bread, and to cast it to dogs.

The original means, the little dogs that play with the children; they lie under the table, and pick up the crumbs that their masters (the children) let fall. The woman caught at that expression at once

Mat 15:27. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters table.

I may be only a dog, and these Jews round about you are your children, but I have got in among them, and I am looking for a crumb or two as it falls from their table. This was grand faith on her part, and it was speedily rewarded.

Mat 15:28-31. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour. And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus feet; and he healed them: insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

The Saviour appears to have gone this journey on purpose to bless this woman and her daughter; and, having wrought the miracle, he went where great multitudes came to him, bringing their sick folk to be healed, and the result was: They glorified the God of Israel. There may be some poor soul here in as great distress as this woman was; if so, may that one get a blessing; and then may the blessing spread through all the neighborhood till multitudes are saved!

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 15:10. , having called to Him) All were not always attentive. The Pharisees were not worthy that this should be said to them; see Mat 15:14.- , the multitude) Lest they should be deceived by the speech of the Pharisees.

Fuente: Gnomon of the New Testament

What Really Defiles

Mat 15:10-20

It is good to study our Lords list of the sources of soul-pollution. Evil thoughts come first. We cannot prevent an evil suggestion being presented to our minds, but we can refuse to dwell on it. To resist the inclination to dwell on it strengthens us in the opposite direction; to yield to it is to commit the sin in our heart, which, in Gods sight, is equivalent to the outward act. Notice that railing, that is, unkind and uncharitable speech, is in this black-list.

The heart, rather than the body, is the source of sin. Out of the heart! The body is the dial-plate on which the soul registers its improvement or deterioration. Do not find fault with your members: look to your heart and keep it beyond keeping, for out of it are the issues of life. Ask God to create in you a clean heart. See that you distinguish between the first Adam and the second. Deny what you inherit of human weakness and sin, and affirm all that is of Christs imparting. The cross of Calvary and the uprising of the living Christ are facts of perpetual experience.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 37

True Religion More Inward than Outward

And he called the multitude, and said unto them, Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Then answered Peter and said unto him, Declare unto us this parable. And Jesus said, Are ye also yet without understanding? Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man.

Mat 15:10-20

In All aspects of worship, faith, and obedience to God, the most important thing is the attitude of our hearts. I do not suggest that outward obedience is insignificant. We must never become negligent in matters of worship and obedience to our God. Public worship, the ordinances of divine service, the reading of Holy Scripture, and prayer are matters of great importance, and must be meticulously observed in strict accordance with divine Revelation. However, if we observe all things outwardly, but fail to approach God with grace, and faith, and love to Christ, the most careful and strict observance of outward duties is an abomination to God (Isa 66:3; Pro 15:8; Pro 21:27).

Offensive Doctrine

Our Savior turned from the Pharisees and called the multitudes, saying, Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man(vv.10-11). The Pharisees, by their tradition, taught that spiritual cleansing came from observing religious traditions and ceremonies, such as ceremonially washing their hands before they ate in public. Those who did not observe their traditions were considered unclean and unholy.

Our Lord Jesus had reproved them for their hypocrisy (Mat 15:1-9). Here he declares plainly that we do not defile ourselves by what we eat. All that we are and do is defiled by the corruption of our depraved hearts. He was not speaking to the Pharisees, but to the multitude. Yet, knowing that the Pharisees were listening, hoping to catch a word or phrase they could use against him, he gave them exactly what they wanted. Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. They now had a direct quote from the Masters own lips they could twist and use against him, to accuse him of teaching against the law.

In a word, he threw the goats a can to chew on. But that which is to goats a sharp can, is sweet food for the Lords sheep. Sheep are not offended by having their inward depravity exposed. Sheep find in their depravity reason to look to Christ for mercy. Sheep are never offended by being told that their religious works are, at best, filthy rags. Knowing that to be true, they trust Christ alone for righteousness.

But the Pharisees were (and still are) offended by the Masters doctrine. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? (Mat 15:12). The disciples were far more concerned about offending lost religionist than the Lord Jesus was. It is obvious that our Lord deliberately offended the Pharisees. Let that be a lesson to us. We should never be fearful of offending those whose religion is an offense to our God. Spurgeon wrote, They had come to him in a fawning manner, desiring to catch him in his speech: he was disgusted with their hypocrisy, and by this staggering statement he unmasked them, and they came out in their true colors. They could not further conceal their hate: henceforth they could not entrap the disciples by their professions of friendliness.

The Lord Jesus told the Pharisees, and told them plainly, that they transgressed the law of God, which they pretended to honor by their religious customs (Mat 15:3), making the commandment of God of none effect (Mat 15:6). He told them that they were nothing but hypocrites (Mat 15:7). And he pointedly told them that Isaiahs damning words were specifically intended to describe them (Mat 15:8-9). Then, when the Savior publicly declared the depravity of their hearts (Mat 15:9-10), that band of lost religious legalists was obviously offended and provoked to anger. The disciples were disturbed by that fact, but not the Master. Rather than retracting, or even qualifying his words, the Lord Jesus declared their condemnation even more forcefully.

Rooted Up

We read in Mat 15:13-14, But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. With those words, the Son of God declares that it is the duty of Gods servants to oppose every doctrine that sets itself in opposition to Christ. The destruction of heresy is a matter of certainty. Gods truth shall prevail (Mat 16:18). All who teach that which is in opposition to Christ, his gospel, and his glory are to be forsaken by us! His standing command is, Come out from among them!

Without question, these stern words may be applied to individuals, to all who profess faith in Christ and are numbered with his people in this world. If our religion is not wholly of God, if our faith is not a God given faith, if our salvation is not a God wrought salvation, it shall be rooted up! It will come to an end. And that end will be everlasting destruction! No matter how fair the flower, if the Father hath not planted it, its doom is sealed: It shall not be pruned, but rooted up. (C.H. Spurgeon). It will be rooted up by the trials of providence (Mat 13:21), by the temptations of Satan (Mat 13:22), and by the preaching of the truth (Joh 6:66).

But, primarily, our Lord was talking about those who teach and preach another gospel. The disciples were shocked that the Lord had spoken bluntly to the Pharisees, and had offended them. But the Master shows us that he intended to offend them. He shows us that those who teach for doctrines the commandments of men are people to whom we are to show no mercy or kindness. It mattered nothing to him that they were planted in high office, if his Father had not planted them. It mattered nothing to him how highly esteemed they were in their own eyes or in the eyes of men.

Those who are the enemies of the cross are the enemies of mens souls (Php 3:18-19). And those who are the enemies of our God must be accounted by us as our enemies. God commands us to love our enemies and pray for those who despitefully use us; but we are not to love and pray for his enemies (2Ch 19:2; Psa 139:21-22). Gods servants must expose, denounce, and condemn them and their doctrine. Gods people must forsake them (Rev 18:4; 2Co 6:14 to 2Co 7:1). The Masters word is, Let them alone. If we submit ourselves and our families to the counsel of the ungodly and the doctrines of antichrist, our blood and the blood of our children, and of all who are influenced by us will be upon our own heads. It is never right to follow the blind into a ditch!

God will overthrow that doctrine that opposes him, and those who preach it. Babylon must and shall fall: the sooner, the better (Rev 18:1-2; Rev 18:20). By Babylon, I mean the religion of this world, Arminian, freewill, works religion. The weapons of our warfare, by which we must oppose Babylon, are spiritual, not carnal. We fight the forces of evil in this world, as our Lord did here, not with the sword, or even the ballot box, but with the gospel (2Co 10:4-5).

Distinguishing Grace

The Lord Jesus said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Gods elect are a people loved with an everlasting and unchangeable love, a people planted in Christ by sovereign, distinguishing grace. It is impossible for those who are thus planted by the Lord to fall from his grace and be rooted up. And everyone who is not planted in Christ is sure to be rooted up and fall into everlasting ruin. Oh! the blessedness of distinguishing grace. Lord! sweetly give grace to the improvement of thy people, that we may know where we are, and to whom we belong. And avert from thy redeemed, false teachers and false guides: that we may not be in danger of being led by the blind, and both fall into condemnation. (Robert Hawker)

Source of Defilement

Our Master teaches us that the source of all sin and defilement is the heart of man. Then answered Peter and said unto him, Declare unto us this parable. And Jesus said, Are ye also yet without understanding? Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man (Mat 15:15-20).

The Pharisees of old, like the religionists of our day, taught that holiness, righteousness, and godliness depended upon abstaining from certain meats and drinks and carefully observing religious ceremonies of washing and purification. Our Savior overthrows this doctrine by declaring three things.

1.It is not what you put in your body that defiles you, but what comes out of your mouth (Rom 14:17). Material things cannot defile your soul by using them. And material ceremonies cannot cleanse your soul by enduring them. Carnal things can neither corrupt nor cleanse the soul. If we would worship and serve God, we must have something more than a separated life and a form of godliness. We must have a heart that is clean and upright before God, a clean heart and a right spirit. Such a heart is the gift of Gods grace, the work of his Spirit in the new birth.

2.All sin and defilement originates in and springs from the heart. It is not our environment that corrupts us, or our company, or our education, but our hearts.

For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. What a list! What must that heart be out of which so many evils pour forth! If these are the bees, what must the hive be! Evil thoughts, evil devisings such as the Pharisees displayed, come from the heart. Murders begin not with the dagger, but with malice in the soul. Adulteries and fornications are committed in the heart before they are performed by the body. The heart is the cage from which every unclean bird flies forth into the world. Thefts are born in the covetousness of the heart. No man steals what he does not first covet. False witness, lying and slander, is venom in the heart that is spewed out of the mouth. Blasphemies are the enmity of the heart expressed by the vile speech of the tongue. All these, and all other evils, ooze from the vile cesspool inside fallen man called, the heart.

These are the things which defile a man: but to eat with unwashen hands defileth not a man. It is the corruption of the heart that makes fallen man unfit for communion with God, not failure to pour water on your hands before you eat, or failure to observe religious duties. The heart of man is abominable before God. The evils gushing from the heart makes fallen man loathsome and revolting before God and expose all to shame and ruin. It is only the blood of Christ that can cleanse us from the pollution and guilt of our corrupt hearts and save us from the wrath of God, which we so fully deserve. Yet, those who know nothing of the corruption of their hearts, know nothing of Gods saving grace, know nothing of repentance and faith in Christ, are horrified when they see one who worships God in Spirit and in truth neglecting the religious traditions by which their blind leaders lead them into hell.

3.God looks on the heart. But we prefer outward things, because we are able to perform them and they call attention to us.

Few are able to grasp such elementary, but vital truths, because they are turned away from the simplicity that is in Christ by self-righteous, works religion. There is a vast difference between physical and spiritual defilement. What we eat and drink does not touch the soul. It passes through the body; but it does not reach our hearts. Material things cannot defile a person. That which is eaten is material substance, and cannot make anyone spiritually, or morally unclean. That fact is so obvious that no one would ever imagine otherwise, were it not for the man made dogmas of false religion.

True Religion

Our Lords doctrine in this passage, and throughout Holy Scripture, is this: True religion is more inward than outward. The state of our hearts before God is the main thing. Do not be content with church attendance, religious duties, and outward behavior. Make certain that your heart is right in the sight of God (Psa 51:10; Pro 4:23; Act 8:21; Rom 10:10). The Lord God receives the broken, contrite, believing heart (Psa 51:17; Rom 10:9-10). Let us never forget that our greatest enemy is our own heart. The world and the devil combined are not so dangerous as our hearts. So let us keep our hearts with all diligence! The only way to keep your heart is to keep it full of Christ (Php 4:1-8). May God graciously keep us so that we may keep our hearts for him. Remember, He that trusteth in his heart is a fool (Pro 28:26).

Fuente: Discovering Christ In Selected Books of the Bible

he: 1Ki 22:28, Mar 7:14, Mar 7:16, Luk 20:45-47

Hear: Mat 13:19, Mat 24:15, Isa 6:9, Isa 55:3, Luk 24:45, Eph 1:17, Col 1:9, Jam 1:5

Reciprocal: Deu 9:3 – Understand 2Ch 18:27 – Hearken Mat 15:16 – General Mat 23:1 – General Mar 4:9 – General Luk 12:57 – General Act 8:30 – Understandest

Fuente: The Treasury of Scripture Knowledge

5:10

He called the multitude. This was not for the purpose of explaining a parable of the church, but to show them why he had accused them of inconsistency in their undue emphasis on washing the hands.

Fuente: Combined Bible Commentary

Mat 15:10. Then he called to him the multitude. Without answering the question about washing of hands, He turns to the people, as if to say, these hypocrites, though the zealous expounders of the law, cannot understand its real sense.

Fuente: A Popular Commentary on the New Testament

Our blessed Saviour leaving the Pharisees with some dislike, applies himself to the multitude, and shews them the true spring and original fountain of all spiritual pollution and uncleanness; namely, the filthiness and impurity of man’s heart and nature, which boiling in the heart, the scum runs out at the mouth: thereby informing the multitude, that not that which is eaten, but that which is spoken, defiles a man: not the meat eaten with the mouth, but the wickedness of the heart vented by the mouth, pollutes a person in God’s account.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 15:10-11. And he called the multitude Having shown the hypocrisy of the Pharisees, and condemned them for the unwarrantable stress which they laid on their vain and precarious traditions, he took this opportunity to undeceive the people, and let them see how insignificant that outward strictness was on which the Pharisees insisted. And said, Hear and understand From these words, and those recorded Mar 7:16, He that hath ears to hear, let him hear, all spoken to the multitude, it is evident that, in our Lords judgment, the whole multitude was capable of understanding those things which the Pharisees did not understand, and by which their traditions and those of the elders were overthrown. Not that which goeth into the mouth defileth a man It is not the kind or quality of our food, nor the want of cleanness of hands when we eat it, that affects the soul with any moral pollution. For the kingdom of God is not meat and drink, Rom 14:17. A man is defiled by that by which guilt is contracted before God, and the man is rendered offensive to him, and unfitted for communion with him. Now what we eat, if we do not eat unseasonably and immoderately, does not produce this effect, for to the pure all things are pure, Tit 1:15. The Pharisees carried their ideas concerning the ceremonial pollutions which arose from eating certain forbidden meats much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against, intending hereby to pave the way for a repeal of the ceremonial law in that matter. But that which cometh out of the mouth, this defileth a man We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from unsanctified hearts. Christ, in a former discourse, had laid a great stress upon our words, Mat 12:36, which was intended for reproof and warning to those that cavilled at him. This, here, is intended for reproof and warning to those that cavilled at and censured the disciples. The latter did not defile themselves with what they ate, but the Pharisees defiled themselves with what they spoke spitefully and censoriously of them. Observe, reader, those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves by transgressing the law of God against rash judging. Those most defile themselves who are most forward to censure the defilements of others.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

TRUE RELIGION INTERNAL & SPIRITUAL

Mat 15:10-20; Mar 7:14-23. Matthew: Calling the multitude to Him, He said to them, Hear and understand. Not that which cometh into the mouth defileth a man; but that which goeth out of a man, that defileth a man. Then His disciples, coming, said to Him, Do you know that the Pharisees, hearing the word, were offended? and He, responding, said, Every plant which My Heavenly Father did not plant, shall be rooted up. The subject here is the Pharisaic traditions, and an infinite diversity of burdensome human rites, ceremonies, and institutions which had been foisted on the Jewish Church, covering up and literally hiding the heavenly superstructure, till the people, seeing nothing but humanism, were following the shadow, ignorant of the substance, led by the blind clergy in the way of death. All that was smashed up by the Roman armies, a few years subsequently to this awful prophecy, sweeping their institutions from the face of the earth, and annihilating the Jewish polity. A similar doom awaits the Pharisaical institutions of the Gentile Church, when the bloody revolutions of the Armageddon shall roll their desolating billows over the world, eliminating from the Church all her human inventions, and reducing her down to primitive simplicity and apostolic purity, unfurling the New Testament standard to all nations, and thus verifying the prophecy of Jesus, Every plant which My Heavenly Father hath not planted, shall be rooted up. We would better all take warning, and come up at once to the simplicity of Jesus and His apostles revealed in the New Testament. Let them alone; they are blind leaders of the blind; and if the blind may lead the blind, both shall fall into the ditch. We have no right to shove this back and leave it with the fallen Church, apostate membership, and godless clergy, of our Saviors time. It is written for us. The unspiritual leaders all around us, stickleristic for their human institutions, and ignorant of Gods grand spiritual truth, are leading the multitudes to ruin. Jesus makes no mistake. Leaders and followers shall altogether fall into the ditch of irretrievable woe.

Mark: And when He came from the multitudes into the house, His disciples asked Him concerning the parable. As he was at Caperuaum, His home after His expulsion from Nazareth and, having no house of His own, it is believed that Peters house was His home it is more than likely that this in the house into which He entered. And He says to them Are you truly yet without understanding? Do you not know that everything without, entering into the man, is not able to defile him? Because it does not go into his heart, but into his stomach; and goes out into the excrement, purifying all edibles; i.e., in the gospel dispensation we have large liberties on the question of eating and drinking, as these edibles and potables do not go into the heart, but into the alimentary canal, portions being eliminated for the nutriment of the physical being, and the residue becoming soil, and perfectly purified by the chemical agencies brought into activity by earth, air, and water, so there is actually no ultimately surviving impurity. On this problem we are to walk in the light which God gives us, sedulously observing the laws of hygiene with reference to eating and drinking, as to time, quality, and quantity. We should all beware of side issues, calculated to absorb undue attention, and deflect us from the grand trunk-line of holiness to the Lord. In that department, fanaticism is prone to bivouac. And He said, That which cometh out of the man defileth the man. For from within, out of the heart of the people, proceed evil reasonings, adulteries, fornications, murders, thefts, covetousness, wickedness, hypocrisy, lasciviousness, an evil eye, blasphemy, pride, folly. All these evils come out from within, and defile the man. O what an appalling and horrific den of rattlesnakes, here catalogued by the Infallible, constituting the black cohort of inbred sin, occupying the heart of poor, fallen humanity, till extirpated, eradicated, washed away by the cleansing blood, consumed and annihilated by the refining fire of the Holy Ghost, poured down from heaven in Pentecostal floods and sanctifying baptism!

Evil reasonings are most adroitly manipulated by demons, who will crowd around you and argue you down, answering all of your objections to something, painted fair as Eden flowers, but black as the pit.

Adulteries and fornications, so nearly synonymous that Jesus, in view of their awful power over their wretched victims, here almost indulges in tautology by way of emphasizing this vice, which is, probably more than any other, productive of human ruin in time and in eternity.

Wickedness is a generic term, in the plural number, comprehending every vice conceivable, whether included in this catalogue or not.

Deceitfulness lies deep down in the subterranean jungles of the fallen spirit, cropping out in all phases of guile, craft, stratagem, trickery, chicanery, and hypocrisy, so utterly irreconcilable with that unsophisticated simplicity, innocence, and guilelessness characteristic of angels and redeemed spirits, and yet, by many pseudo-preachers and saints, winked at and apologized for as shrewdness in trade and business sagacity.

Murders. Do not forget, He that hateth his brother is a murderer. Man looketh on the outside, but God looketh on the heart. The spirit is the essence in the Divine estimation, God seeing the anger, wrath, malice, envy, jealousy, revenge, which are the spirit of murder, deep down in your heart, and consequently condemning you, as if you had imbued your hands in the blood of your neighbor.

Thefts. If you cheat a person out of a dollar, you are as really a thief in the sight of God as if you had gone at midnight and stolen a horse. The reason why Churches are dead is because they are so frequently ruled by criminals, who grieve the Holy Spirit away, the man who can steal most by cheating promoted to the highest office.

Covetousness. This is the fatal and magnitudinous sin of the day. It sent an apostle to hell, and almost ruined Jacob. It is the crying sin of the Church today, alone disqualifying her to girdle the world with missionaries, and envelop the nations with sunbursts of light and glory.

Impurity. O how black and how impudent this monster, intruding into homes, withering and blighting the fairest domestic flowers, blasting the dearest social bliss, turning communities into battle-fields and homes into hells!

Pride. John Wesley pronounced pride the great mother-sin, generating whole groups of vices and follies, which prove rattlesnakes in the bosom, and develop perdition in the home, superinducing ruined health, dissipated fortunes, and alienated friends.

Folly. This is a very comprehensive term, as it is the opposite of wisdom, which, in the Bible, means the grace of God that saves soul and body. As a rule, pride and folly are more prevalent with women, sending millions of the fairer sex to be brutalized by demons in the bottomless pit; while the dark, vulgar vices e. g., murder, theft, robbery, and blasphemy roll their pestilential billows over men and boys, precipitating them into hell by millions before their time.

Blasphemy. This vice, to all human appearances, is the most unapologizable, as Satan bates his hook when he goes fishing for the participants of all other sins, while in case of blasphemy lie just drops down the naked hook, and, to the surprise of angels, disgust of good men, and the ridicule of devils, the poor dupe opens his mouth in blasphemy against the God who gives him breath, for which he couldnt give an excuse nor a reason to save his life. N.B. All repetitions of Gods name are blasphemy, unless taken in prayer, supplication, adoration, praise, with due reverence and solemnity.

Fuente: William Godbey’s Commentary on the New Testament

15:10 {4} And he called the multitude, and said unto them, Hear, and understand:

(4) Christ teaches us that the hypocrisy of false teachers who deceive our souls is not to be endured at all, not even in small matters, and there is no reason why their office or position should blind our eyes: otherwise we are likely to perish with them.

Fuente: Geneva Bible Notes

Jesus’ preaching and teaching about man’s heart 15:10-20

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus had been responding to the question of His critics so far. Now He taught the assembled crowds the same lesson and at the same time gave a direct answer to the Pharisees and scribes. He responded with a parable (Mat 15:15). He did not utter this one to veil truth from the crowds, however. He urged them to hear and understand what he said (Mat 15:10). This parable (proverb, epigram) was a comparison for the sake of clarification. Yet some did not understand what Jesus said (Mat 15:15-16).

Jesus was speaking of ceremonial (ritual) defilement when He said that eating certain foods does not make one unclean. [Note: Carson, "Matthew," p. 350.] This was a radical statement that went beyond even the Mosaic Law. Mark noted that when He said this Jesus declared all food clean (Mar 7:19). As Messiah, Jesus was terminating the dietary distinction between clean and unclean foods that was such a large part of the Mosaic system of worship (cf. Act 10:15; Rom 14:14-18; 1Co 10:31; 1Ti 4:4; Tit 1:15). Matthew’s concern, however, was not to highlight this termination but to stress the point of Jesus’ teaching. The point was that to God what proceeds from the heart is more important than what enters the mouth. Motives and attitudes are more significant than food and drink.